Deus caritas est : more than papal lyricism

Deus caritas est: et qui manet in caritate, in Deo manet, et Deus in eo.

God is love, and he who abides in love abides in God, and God abides in him (1John 4:16b).

Many believe in or claim that they believe and hold fast to Catholic doctrine on such questions as social authority... on the relations between Church and State, religion and country ... on the rights of the Holy See and the prerogatives of the Roman Pontiff and the Episcopate, on the social rights of Jesus Christ, Who is the Creator, Redeemer, and Lord not only of individuals but of nations. In spite of these protestations, they speak, write, and, what is more, act as if it were not necessary any longer to follow, or that they did not remain still in full force, the teachings and solemn pronouncements which may be found in so many documents of the Holy See ... (Pope Pius XI, 1922). It is a mistake to state that political, economic, and social liberation coincide with salvation in Jesus Christ; that the regnum Dei is identified with the regnum hominis (Pope John Paul I, 1978).

Letters to a young Catholic, by George Weigel

With the Twentieth World Youth Day in Cologne on 16-21 August, this year, scheduled to be the first overseas visit of Pope Benedict XVI, it is timely to consider the latest book from George Weigel, (perhaps best known for his Witness to Hope: The Biography of John Paul II) in which he composes 14 letters specifically aimed at young Catholics, who, like many of their older counterparts, may well be wondering what it means to be a Catholic today.

Educational praxis in various Australian indigenous higher education contexts

This thesis critically reports on discourses that impact on the role and work practices of a non-Indigenous educator within Indigenous higher education contexts. The study uses autobiography and narrative inquiry as research methods to examine workplace contexts. The findings reveal competing influences that shape the practices of a non-Indigenous educator.

A comparison of the effectiveness of camera trapping and live trapping for sampling terrestrial small-mammal communities

Context. There is an increasing reliance on the use of camera-trap technologies for surveys of medium to large terrestrial mammals. Camera trapping may, however, also have significant applications for broad-scale surveys of small mammals.
Aims. The present study aims to compare results from camera-trapping surveys to those of the more traditional live trapping techniques. Specifically, it aims to test the effectiveness of the techniques for detecting species, and the cost effectiveness of both approaches.
Methods. Surveys were conducted across 36 sites in the Grampians National Park, Victoria, Australia, between April and July 2009. At each site, independent surveys were conducted for small mammals by using a combination of Elliot and cage trapping, then camera trapping. Results for the two different approaches were compared for both their ability to generate small-mammal presence data and their cost effectiveness.
Key results. Camera-trapping surveys of 36 sites in the Grampians National Park compared favourably with those of live trapping surveys. Similar species were detected across the sites, and camera trapping was a considerably more cost effective than live trapping.
Conclusions. Camera-trapping surveys of small terrestrial mammals may provide a new and cost-effective technique for surveying terrestrial small mammals. This is particularly the case when presence data are the main requirement of the survey, with no requirement to capture and tag animals.
Implications. Given the cost-effective nature of camera trapping, there is potential to use this approach to increase the level of replication and spatial coverage of small-mammal surveys. Improving the replication and spatial coverage of studies has the potential to significantly increase the scope of research questions that can be asked, thus providing the potential to improve wildlife management.

Misunderstanding John Stuart Mill on science: Paul Feyerabend`s bad influence

Feyerabend, 1975; Feyerabend, 1981 and Feyerabend, 1987 takes J. S. Mill’s On Liberty to support the proliferation of theories in science and to emphasize the fallibility of scientific knowledge. On Liberty, according to Feyerabend, contradicts and overthrows Mill’s major study of science, A System of Logic. Staley (1999) reads the 2 works of Mill as giving complementary accounts of science. The present author rejects these interpretations of Mill, arguing that A System of Logic and On Liberty are mutually compatible since On Liberty concerns the nature of non-scientific knowledge and the methods that Mill believes are appropriate to expanding and assessing that knowledge.

Living autobiographically : how we create identity in narrative / Paul John Eakin

Preview of the article : Ever since the publication of Fictions in Autobiography in 1985, Paul John Eakin has been a major presence in the field of autobiography studies. As with his other monographs, Eakin’s latest work, Living Autobiographically: How We Create Identity in Narrative, brings together elegance and range, as well as clarity and conceptual complexity. Like his other works, too, Living Autobiographically covers a wide range of theoretical and autobiographical texts. While not indifferent to literary theory per se, Eakin (as has been apparent for some time) is profoundly stimulated by theory that goes beyond not only the literary but also the humanities. Most notable in this monograph is Eakin’s use of recent research in neurobiology. With regard to his choice of autobiographical texts for discussion, most are American, though Eakin does discuss the Australian writer David Malouf (a long-time favorite of Eakin’s), as well as the Norwegian autobiographical narratives analyzed in Marianne Gullestad’s Everyday Life Philosophers: Modernity, Morality, and Autobiography in Norway (1996). Eakin’s interest in Gullestad’s work, which is based on a project that elicited autobiographical narratives from “ordinary” individuals, shows that he is not solely concerned with so-called “literary” texts, something also seen in his discussion of the “Portraits of Grief ” series that appeared in the New York Times in the wake of 9/11.

Bringing together such disparate texts, auto/biographical procedures, and theoretical concerns is an ambitious enterprise. Most ambitious of all is that Living Autobiographically brings “culturalist” and biological frameworks together as a way of answering the question